I am so excited to see "The Wonderful Kingdom of Papa Alaev" as part of the National Library of Israel Film Festival in November! I've spent the past 11 years exploring and performing music of the Bukharan Jews, this is just really exciting!
I've spent the past 11 years learning the about the repertoire of that region of the world and the pst 3 years have been arranging music for @EnsembleSulh to perform in collaboration with the Crescent Moon Dance Company--a project we call "Raqs Maqom."
It's been one of the most rewarding musical experiences of my life--and in some cases some of the msot difficult music I've ever had to perform. For example, this image is from a performance of "Doira Dars," a 5 minute tune I spent 6 weeks practicing every day to learn (by ear).
Doira Dars were a set of 5 "Etudes" designed by Tamara Khonim & Yusuf Kizikjon in the 30s to train dancers/drummers in the basic rhythms. We performed the 5th which is the last of the 5 year cycle & has well over 20 rhythmic modes & half a dozen shuk (transitions).
...as I was traveling/touring a lot for gigs at the time I would sometimes spend several hours using my steering wheel as a makeshift "Doira" and practice while driving.
Here's the 4th year Etude to give you an idea how it works with the dance.
And to see what a Doira/Dance duet looks and sounds like, there's no better place than to watch the magnificent Ustad
Abbos Kosimov and the wonderful Tara Pandeya in performance at the Ethnic Dance Festival in San Francisco, 2007!
Due to Pandemic--our May 24, 2020 Raqs Maqom event had to cancelled. We were so looking forward to sharing music/dances from the Uyghurs, Tajiks, Turkmens, Uzbeks, and Khorezms. But alas, here's a pic from our 2017 performance Persian court style dance to music by Mortazavi.
One of the most remarkable things about learning the rep of classical Central Asian music is how much I’ve had to rely on visual cues from dancers. Since so much of the music is learned by ear I used the movements as visual cues in lieu of a “score” to remember rhythmic patterns!
There are actually so many interesting things about the Central Asian classical dance/music music traditions. Learning that different dancers choreograph to very specific arrangements by different musicians for ex. You have to know the right arrangement of a tune for the dancer.
And something else I've learned over the years working in many non-Western traditions. Counting isn't really a thing. It's abt rhythmic modes/cells/cycles, not meters/bars.counts. Sure, counting/translating in a reductive Western way is possible, but usually of no practical use.
Re: specific arrangements. When we performed a trad Pashtun mahali, "Sab Zina Reng," w/ dancers we had to do the right tune AND arr., which is usually passed fr master dancer via recording. So, this isn't the one we learned, though it's a popular version.
I then had to arr./orchestrate it for @EnsembleSulh & translate the *mogholi tal* into a relatively recognizable meter for primarily Western trained musicians. Fortunately, the percussionists are familiar w/ variant bol-type aural notations so that's how I taught them the cycle.
Training Western trained (whether classical trained or pop trained) musicians to think in rhythmic modes is actually far more difficult than training to hear/reproduce alternate pitch modes. This always brings me back to the implications of this old study. sciencedaily.com/releases/2005/…
So much of this carries over into the pop musics of non-Western countries--not just the classical/folk musics. It's taken me years to get over only being able to fit things into the narrow WAM/WPM metrical mode structures. This was one way to do it.
When I read about Slave Orchestras I have that scene in "A Beautiful Mind" where Nash/Crowe, during his insight moment about Governing Dynamics, says to Hansen/Lucas "Incomplete. Incomplete."
If we can't own the FULL history of #ClassicalMusic, then it's systemically incomplete.
That <<logic of exclusion of colored bodies>> comes to play when thinking about the evolution #ClassicalMusic in these formerly colonized countries and how the composers, repertoire, & ensembles that emerged in them are distinctly absent from our whitewashed histories ...
... and how the contribution of scholarship from formerly colonized countries is also absent—the very scholarship that acknowledges the colonial histories and #ClassicalMusic’s Slave Orchestras/Choirs/Bands and hybridized performance practices.
This thread outlines many of the reasons I see WPM (Western Pop Music) as the other side of the coin to WAM colonialism/white supremacism & why DEI initiatives that uncritically include WPM in the curricula are just reinforcing the same systemic structures we have in WAM studies.
Figure from Matthew Salganik and Duncan Watts' paper, “Leading the Herd Astray: An Experimental Study of Self-fulfilling Prophecies in an Artificial Cultural Market,” ( princeton.edu/~mjs3/salganik… )
Re: the figure above:
"Now let’s see what happened when the download counts were flipped, so that the new participants thought the least popular song was actually the most popular."
1/3
This paragraph in Dr. DjeDje's interview says so much, and am really looking forward to her book African American fiddling! The three or four paragraphs after this one (about half way through the interview) are dense with rich implications for the history of Black musicking! 1/
"The result is that when blacks did not hear themselves playing the fiddle in the media, many turned to other instruments (i.e., guitar) & musical genres (blues & jazz instead of old time & country)."
Curious how she frames that in relation to Blues & the violin-amping issue! 2/
Of course that connection to history of string playing and rise of Islam in Western Africa and the connection of those two things and the Blues with our growing understanding that it's now estimated that up to a third of African slaves were Muslim. 3/
When I say "Opera Diversity" I'm talking about <<Diversity OF Opera>> not <<Diversity IN Opera>>. These are two very different ideas and I articulate that a bit in this piece:
One of my other research projects is compiling a list of First Language Operas: a catalogue of the first time languages are used in the libretti of Operas historically. Many examples here will pull from that list.
An 1870 photo of the Slave Band of Antônio Luís de Almeida.
Figure 10, pg. 66 in Luiz Cleber Moreira Freire's 2007 dissertation, "NEM TANTO AO MAR NEM TANTO À TERRA:
Agropecuária, escravidão e riqueza em
Feira de Santana - 1850-1888"
Antônio Luís de Almeida was a Brazilian Coffee Baron in Bananal, São Paulo. The white guy at the top-center of the photo is German conductor, Wiltem Sholtz. Most slave orchestras and ensembles were directed by European conductors.
2/
In Brazil, slavery didn't end till 1888, so finding actual photographs of slave ensembles in existence shouldn't be surprising.
This group was often called "Banda do Tio Antoniquinho" and as many slave ensembles, would have to perform diverse functions.
3/
Adventures in compiling bibliographies: Arabic #MusicTheory edition. PART III: Graeco-Arabic Translation Movement.
One of the pleasures of working on this bib is coming across other folks' work. For example, the Digital Corpus for Graeco-Arbic Studies! graeco-arabic-studies.org
Western Music Theorists/Historians don't generally have a healthy understanding of the Islamic Golden Age and the translation movement that likely helped preserve a fair number of ancient Greek Music treatises which might not have otherwise survived.
The Greek works, obviously, haven't been the only ones preserved, translated, and commented on in Baghdad and Cordoba. My 1st two threads talked about the Syriac and Hebrew/Judaic overlap. Some translators were ethnically Persian so there's also overlap with Pahlavi works.